THE ESSENCE OF SECULARIZATION TO FILIPINO NATIONALISM

Republic of the Philippines

Mindanao State University- General Santos City
HISTORY DEPARTMENT
1st
Semester, AY 2019-2020

A Synthesis Paper
Presented to the College of Social Sciences and Humanities
Mindanao State University
General Santos City

In Fulfillment of the Requirements

In Readings in Philippine History (GEC 105)
Academic Year 2019-2020

to
PROF. HANNEE BADILLES
Instructor

by

ALMISID ABDUA
FATIMA A. CLAVECILLAS
ROEBERT MANLANGIT
(BS MARINE BIOLOGY)

November 28, 2019

 For centuries, the identity of the Philippines is shaped by its history. The
story of the Philippines as a land with many struggles and sacrifices have noted
the essence of every Filipino people living until now. Resistances against Spanish
rule and different invaders became pictures of Filipinos courage and patriotism.
Defining events of the Philippine history highlight the spirit of Filipinos’ nationalism
started with wide-ranging campaign for political, social, and economic freedom.
Filipinos nowadays are mostly not aware of what has molded the heritage
and history of the Philippine society. It seems like it is no longer relevant to talk
about secularization being seed of nationalism as the spirit and the power of
globalization prospers and affects the whole life of the Filipino including his
consciousness. According to Olivia Habana et. al. (2013), People sometimes think
of priests as having nothing to do with nationalism. There are some who even see
them as a major hindrance to achieving this goal. And that they function just as
assistants of the higher priests to run the parishes. In the consciousness of some
of the common people in the new age, Secularization and nationalism is not
concretely defined. Even some people consider it as a shadow of the past. Thus,
with those stated notions, it is not significantly remembered by Filipinos today. In
this important piece of Philippine history, what is the essence of secularization to
Filipino Nationalism? And how it changed the course of Philippines history in the
struggle for freedom?
There were many accelerators of Filipino Nationalism, namely, the opening
of the Philippines in World commerce (1834), the rise of Clase Media, European
liberalism, Liberal Regime of Carlos Ma. Dela Torre, Racial Discrimination,
Secularization Controversy, Cavite Mutiny (La Algrada Cavitena), and the
Execution of GOMBURZA.
The abovementioned accelerators embraced the very significance of the
Filipinos’ efforts and path towards freedom. Essentially, history consists of the
people’s efforts to attain a better life (Constantino, 1975). The noted dawn of the
Filipino nationalism brought by Secularization is one of the most path opener for
the remarkable Filipinos who had lead reforms and movements. Secularization in
the history of the Philippines during Spanish colonial era, was the transfer of
ministries or parishes established or run by the regular Spanish clergy to Filipino
seculars (Agoncillo, 1980). The Beginning of Secularization starts the rise of the
Filipino clergy.

In the Philippine context, "secularization" meant merely "nationalizing" the

Catholic Church by putting the native secular priests to the position of decadent
Spanish friars. This was a reaction to the Spanish friars who were perceived as
obstacles to education, progress, and freedom. The Filipino rebels who fought
against Spanish reign actually had to fight two battles toward the end of the period.
The first one was against the Spanish with preceding centuries of reign in the
Philippines and needed to be stopped to eliminate economic stagnation, and the
other one was against the Americans. Deceit and political-religious intrigue was
similarly the leitmotif of the neoimperialism of the Americans, who had initially led
the Filipinos to believe that they were going to be allies against Spain. The
realization of this fact by the illustrado leadership of the Revolution later brought
on the Philippine-American war which was ingloriously. referred to as "The
Philippine Insurrection" in. American historic accounts. (Mendoza,1999). Those
events were accounted as important fragments in the history of the Philippines’
battle for justice and freedom.

According to Benedict Anderson (1991), which perceives nationalism as a

modern phenomenon and secularization is an essential part of transformation or
modernization. Hence nationalism is understood as a process that separates itself
from religion, marginalizing it: secularism is the hallmark of nationalism as
modernization. Fundamental to this perspective is a view that modernity replaces
primary identity based on kinship, language and religion and civic identity based
on citizenship of a nation state.

The Secularization Controversy leading to the execution of GOMBURZA

This controversy started because of the divisions and also the leaders of
religious orders and the bishops were oftentimes at odds with each other (Habana
et. al., 2013). In 1768, Archbishop Basilio Sancho de Santa Justa implemented
two laws. One of them is the expulsion of Jesuits from the country which only
worsened the problem. Upon knowing the implemented laws, the religious leaders
protested. The result was that; many religious Spanish leaders were removed from
their parishes or left parishes rather than submit which cause a shortage of parish
priests. The Archbishop’s reaction on this was to let the secular priests, native born
indios, mestizos and creoles, be ordained and turn over the parishes. A royal
decree was also issued on November 9, 1774, which provided for the
secularization of all parishes or the transfer of parochial administration from the
regular friars to the secular priests.

In the meantime, criticisms have aroused from the regular priests. They
criticize the secular priests for their lack of skill and training. In 1894, because of
certain protests and discussions, the Jesuits were allowed to return to the
Philippines. However, their old parishes were no longer vacant and had been
turned over to the recollects. So as to make room for the Jesuits, the Archbishop
displaced secular priests from their parishes, in that way intensifying the rivalry bet
the 2 groups.

After what happened, the controversy was brought about to awaken the
minds of Filipinos to support their own nationalism and through this action they
build a secularization movement. According to John Scumacher (1972), during
those times a number of Filipino priests were becoming conscious of their rights
and were now becoming active and united in defending what was just. From
among them, there arose a leader, a Filipino priest, Father Pedro Pelaez. He was
first noticed for defending the rights of the secular priests. He was one of the men
who made list of reforms needed by the catholic church in the Philippines.
According to John Schumacher (1972), one of these reforms was to transfer the
control of parishes from the regular priests to the secular priests. Another was to
return discipline to the religious orders which had become lax in their observance
of laws it was no surprise that the regular orders were unhappy with Pelaez. His
untimely death in 1863, during an earthquake in Manila, deprived the
secularization movement of a wily, respected and influential leader. One of the
agenda of the movement is to give the Filipino secular clergy a right to handle the
assignment in parishes rather than giving it to the newly arrived Spanish friars in
the country. The seculars were those who were not bound by monastic vows or
rules. In a certain context, There are two kinds of priests served the Catholic
Church in the Philippines, one is called Regular priests who belonged to religious
order which main goal is to spread Christianity. Examples were the Franciscans,
Recollects, Dominicans, and Augustinians. The other one is Secular priests which
did not belong to any religious order. They were trained specifically to run the
parishes and were under the supervision of the bishops.

After the death of Pelaez, Padre Jose Burgos continued to fight for the rights
of secular priests. Burgos’ leadership were recognized by Padre Mariano Gomez
and Jacinto Zamora. Burgos was born in Vigan and was an intelligent secular
priest. He used the laws of Catholic Church (Canon Laws) to back up his
arguments. However, Burgos added another dimension: the issue of race (Habana
et. al., 2013). Padre Jose Burgos was the first one to say out rightly it is because
secular priests are not peninsulares that is why parishes were denied. Because of
this, Burgos gained many enemies both in and outside the church. However, he
continued his active involvement with liberal causes and became a thorn in the
Spanish governmentt side.
A written piece of Burgos showed the insisting racial issue:
“Ang mga mismong relihiyoso sa Pilipinas at pawing katatawanan sapagkat
nagsisilbi lamang sa mga pareng regular at sa pagtanggol sa mga interes at
pakana ng mga ito na nakapipinsala sa Simbahan at sa Estado at sa ikabubuti at
ikayayaman ng bayan, na sinasamantala nila upang makinabang sa kanilang
mahahalagang pingkas (real estate) sa Manila at sa mga lalawigan man”.
(Agoncillo, 1980).

The regulars begrudged the movement, because they believe that Filipinos
don’t deserved for the position. Among other reasons they cited the
Filipinos’ brown skin, lack of education, and inadequate experience and though
this inhuman action by Spaniards the Filipinos who build the Secularization
movement, move and protect their co Filipinos but because of it the Spanish
government and Frailocracia wanted to instill fear among the Filipinos so that they
may never commit such bold act again, the Spanish made a cruel act.

When a significant historical event, the Cavite Mutiny, had happened, this
cause alarm to the Spanish Government. The mutiny last only one day and had
widespread effects. And the Spanish Colonial Government made it as an excuse
to arrest known liberals and enemies of state and church. The three native-born
secular priests collectively known as GOMBURZA were included in the arrest.

Nationalism, in any form, was not about to be tolerated by the Spanish

government. Secularism must be destroyed (Schumacher, 1972). In February 17,
1872, the three of the most visible supporters of secularism, Fathers Jose Burgos,
Mariano Gomes, and Jacinto Zamora, were executed in connection with the Cavite
mutiny which was poorly proven by the Spaniards.

The event was tragic but served as one of the moving forces that shaped
Filipino nationalism.

The “liberations” which the people endured have been responsible for their
awakening, for their growing awareness to liberate themselves through their own
efforts. Each successive generation has contributed to the tradition of struggle,
while every stage has deepened and widened the people’s understanding of their
own powers and their own possibilities (Constantino, 1975). There are a lot of
factors that cause people to speak up and stand. What happened, the sacrifices,
and valiant dealings were recorded as important and noteworthy.

Again, people sometimes think of priests as having nothing to do with

nationalism. There are some who even see them as a major hindrance to achieving
this goal. But the truth is that the native-born secular priests were to first to demand
equality between the Filipino and Spaniards (Habana, O. et. al., 2013). This was
not surprising, since Filipino seculars were the most highly educated sector of
native society during that time. Most of them were able to finish advanced courses
such as Philosophy and Theology. In addition to this, they were often the ones who
actually run the parishes, even though they were under the control of the Spanish
priests.

Filipinos should not be confused of Filipino nationalism. It either leads the

Filipino into a deeper reflection on his human identity or leads him into an empty
silence (Corpuz, 1989). In the course of Philippine history, the evolution of the
Filipino nation is the foundation of the rise of Filipino nationalism. Ideologies have
been rooted by ideas of nationalism. Every act of movements and braveness
marked every Filipinos’ heart towards their freedom and love for the country.

Benedict Anderson (1991), claims that nationhood, nationality and

nationalism are
artifacts; when they are communicated and transported they become ―modular
and they take their existence in concrete contexts. Filipino nationalism is a living
artifact; an inner reality that needs to be unveiled and redefined for it exists in every
Filipino who lives in concrete context in space and time. It is hidden in the minds
of the intellectuals; it is hidden in the printed materials (e.g. books, articles,
researches etc); and it is hidden in the confused consciousness of the people living
in a―damaged culture. Nonetheless, concealment does not mean that an inner
reality does not exist. Filipino nationalism is an inner reality that exists in every
Filipino‘s inner self; thus, it has to be revealed, redefined and communicated to the
Filipino people.

The Secularization led to the unification of the Filipino clergy, which in effect,
strengthened their sense of identity (Romero, 1978). Overall, Secularization’s
essence to Filipino nationalism is that it has paved the way towards recognizing
the Filipino identity, building important and initial national consciousness and fight
for equality. This particular part of the Philippine history has emphasized the
emergence of the Filipino sense of national hood that everyone should appreciate
and value.
REFERENCES

Agoncillo, T. A. (1980). Ang Pilipinas at ang mga Pilipino Noon at Ngayon.

Quezon City: R.P. Garcia Publishing Co. Inc.

Anderson, B. (1991). Imagined Communities:Reflections on the Origin and

Spread of Nationalism. Revised ed London: Verso. Retrieved at
https://books.google.com

Constantino, R. (1975). “Towards a People History” in A Past Revisited. Quezon

City: Tala Publishing Services, 3-11

Corpuz, O. (1989). The Roots of the Filipino Nation (Vol. 1). Quezon City: AKLAHI
Foundation

Mendoza, R (1999). Religion and Secularization in the Philippines and other Asian
Countries. Retrieved at
http://www.seasite.niu.edu/Tagalog/Modules/PhilippineReligions/Mendoz-
article.htm

Olivia M. Habana, Virgilio DC. Galvez, Ma. Angelica V. Ariston, Monina O.

Correa. (2013). OUR BELOVED COUNTRY: A History of the Philippines.
Mandaluyong City: ANVIL Publishing Inc.

Philippine History (2019). The Secularization of Priests During Spanish Period.

Retrieved at https://www.philippine-history.org/secularization-of-priests.htm

Romero, M. (1978). Rizal and the Development of National Consciousness.

Quezon City. Katha Publishing Co. Inc.

Schumacher, John N., S.J. 1972. Father José Burgos: Priest and nationalist.
Quezon City: Ateneo de Manila University Press.